Tuesday, April 25, 2017

Liminality: A Passage to Transformation

Meryll stood before us holding a small frame in her hand. Before us was an artwork of three women. Who was the artist? How did we know? Would we know the topic from the artwork alone?

We studied the image. Clearly it was Chagall. "How do you know?" she asked again. "Is there a signature?"

"His signature is his style," we replied.

She reminded us that we have a frame of artistic knowledge through which we view this image. We studied the image, identifying the characters of the story of Ruth. Naomi, the mother-in-law, stood in the middle, an older woman, hands clasped. Ruth placed her hand on Naomi's heart while Orpah, the other daughter-in-law stood behind Naomi, embracing her. Handout-Inside the Frame

For more images of the story of RuthJust as we analyzed the image, we analyzed the story, abandoning our visual frame for time frames and geographical frames. The Book of Ruth is compact, spanning 2-3 days, a journey on the road from Moab to Bethlehem. This is a story of women, women on the margins, three widows.

The Biblical convention is to start on the road. It is a transition period in which a critical decision takes place. Who is going on this journey? Naomi tries to dissuade her daughter-in-laws from joining her. The story is concise with some key repetition. One phrase is repeated twelve times in Chapter 1. "Return" (lashuv) is repeated by Naomi as she commands Ruth and Orpah to return to their mother's house (interestingly not their father's) where they can perhaps find husbands. Naomi gives this instruction three times, just as the rabbis refuse three times for a person seeking conversion. The conversion process is in fact modeled on this story.

Ruth responds with this eloquent passage from 1:16-17. "whither thou goest, I will go; and where
thou lodgest, I will lodge; thy people shall be my people, and thy God
my God; where thou diest, will I die, and there will I be buried; the
LORD do so to me, and more also, if aught but death part thee and me."

Ruth makes several important statements here. She assumes Naomi's God and in saying she will be buried where she is buried, she also adopts Naomi's faith as otherwise she would be unable to be buried in the same place. A conversion to Judaism is more complex than other faiths, including culture and people in addition to religion.This is an unusual story. Its protagonists are women and they are supported by a bit of a Greek chorus, but it is a women's chorus. Two passages involve the women of the city. As Ruth and Naomi approached the city, it buzzed with excitement as the women called out,"Can this be Naomi?" (1:19-20) Later in the story a child is born to Ruth and the chorus again sings the merits of Ruth who is better than seven sons. Throughout the story she is spoken of as possessing chesed (loving kindness) and Eshet Hayil (a woman of valor). In an unusual passage they speak of the child as if it were born to Naomi, perpetuating her line.(4:14-17).

The story of Ruth flowed naturally into our next topic which explored liminality, a passage in route to transformation, much as that which Ruth encountered on the road to Bethlehem.

It was my turn to present to the lab and I focused the discussion on an examination of the passage into the unknown as we leave the familiar to enter something new and often challenging.

Threshold to my ancestor's home in Poland

Liminal means threshold. It is the space between
boundaries where the old rules no longer apply, the new yet to be
mastered. It is an anthropological term marking rites of passage.
Liminal space is often a place of change and transformation, a place of
challenge as we face the unknown. While
the word resembles "limbo" which derives from a word meaning "border,"
its focus on passage and transformation is the important distinction. In
limbo we are just stuck.

There
are stages to liminality. First we must let go of the familiar,
deciding what we can take into this new environment and what we must
leave behind. Then comes that difficult stage of transformation, neither here
nor there. Finally we learn how to adapt to our new environment.
Disruption is often a trigger. Our lives may be touched by change when
someone close to us dies or we divorce. Perhaps we move to a new
environment or lose our job. All the elements that turn our life upside
down are also triggers for what may prove to be transformative. I have a
friend whose husband died unexpectedly, still a relatively young man.
She spent a difficult year adjusting to this new reality and when we met
after a time she told me that even though she missed her husband, she
was learning to like this new life. She had moved through liminality to
transformation.Liminality
can happen to a broader society as well. War and natural disasters are
often disruptions on a much broader scale. I would argue that our
recent election was also an exercise in liminality, disrupting the
things we believe about our country and our neighbors, the form of
transformation, yet to be fully revealed.Marking
our crossing of boundaries with rituals is a concept found in our
everyday life. When a guest enters our home we might offer them a drink.
A school bell and perhaps the pledge of allegiance marks the beginning
of a school day. We have markers, rituals, that highlight the fact that
we are entering a new environment. Religion
uses rituals to honor such passages. In Judaism a "mezuzah" might be
found at the door entry. It actually means "lintel" and marks our entry
into a home. A bar or bat mitzvah marks our entrance to adulthood. The
Havdallah ritual marks the end of Shabbat. While
ritual marks the entrance or exit, Jewish holidays recognize the
passage. What could be more liminal than the 40 years in the desert
that we celebrate at Passover? In Judaism we celebrate the journey, the
preparation to receive the law, a period of transformation. Purim has
as its heroine, Esther. As a Jew masquerading as a non-Jew she has a
foot in both worlds. As
I analyzed each holiday I found they had a liminal state at their
center, with the period of transformation central to the story. In fact
as any writer knows, the period of transformation is the story.

People
can be liminal as well. Immigrants and refugees have a foot in two
worlds. So do those who are transgender. Many of those who are viewed as
"the other" don't fit into the tidy boxes in which many like to see the
world. Ah, but no one can escape liminality if they have a teenager,
caught between childhood and adulthood, the ultimate liminal being.I
think many artists and writers are liminal. Living in our world, but
seeing the world with outsider eyes. It is what enables us to do what we
do. Part of creativity is often about connecting two seemingly
disparate ideas into a new whole. As artists we need to work through
that transformative stage every time we create, leaving the familiar to
enter something new.

About Me

Susan Weinberg researches, paints and writes about family, cultural and community history. Her family history interests and travel frequently inform her artwork.
Susan writes of her travel to ancestral towns throughout Eastern Europe and her artwork based on those communities.
Susan has exhibited her artwork nationally and internationally. Her most recent body of work is the Jewish Identity and Legacy project, a project which includes oral history and art creation. Based in Minneapolis-St Paul, Susan creates artwork and does genealogy consulting. She speaks frequently on her artwork and genealogy topics. She maintains two blogs, Layers of the Onion with a family history and art focus and Creative Connections on the Minneapolis Jewish Artists' Lab.